The Clash of Muslims and the State: Waqf and Zakat in Post Independence Indonesia

Jahar, Asep Saepudin

doi:10.15408/sdi.v13i3.556

Cited by 10 publications

(8 citation statements)

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“…Apparently, there was no clear stipulation with regard to waqf practice to be found in the Qur'an. It was indeed through the Prophetic tradition (hadith) the technique of giving away a property being suggested (Rashid, 2002;Jahar, 2006). Although there is a debate among scholars and historians as to where the origin of charitable endowments come from (Mohammad, 1983;Cizakca, 1997), a prominent endowment by Umar ibn al-Khattab was regarded as the first foundation of waqf institution (van Leeuwen, 1999).…”

Section: The Earliest Waqf Foundation and The Dimension Of Good Govermentioning

confidence: 99%

A Proposed Framework of Islamic Governance for Awqaf

Ihsan¹,

Ayedh²

2015

JIEBF

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Along with the revival of waqf (plural awqal) institution, the attention to the call for good governance and best practices of waqf has emerged. It is widely agreed that the best practice of good governance should be adopted as it is one of the critical success factors for revitalizing awqaf institutions. As far as waqf study is concerned, there is no existing study on waqf governance. This is probably because the conception of governance was used exclusively in the commercial sectors. In fact, governance in charitable and not-for profit organizations is much related to demonstrating accountability to stakeholders. This paper attempts to review some Islamic concepts and values which underpin the governance framework for awqaf institutions and thus demonstrate the Islamic accountability of mutawalli (awqaf manager).

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Section: The Earliest Waqf Foundation and The Dimension Of Good Govermentioning

confidence: 99%

A Proposed Framework of Islamic Governance for Awqaf

Ihsan¹,

Ayedh²

2015

JIEBF

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“…It is written by Setianingrum and Fadhilah, 2019;Al Osaimi et al, 2016;Afriyandi, 2014;Aliyu et al, 2016;Muktiyanto and Hendrian, 2011;Romli, 2011;Siswantoro and Nurhayati, 2016. Finally, other topics was researched by Munir, 2017;Nasir, 2017;Astuti and Zulbadi, 2017;Pratama and Roziq, 2017;Sudirman and Mopoliu, 2017;Ritonga, 2017;Supriadi and Fitriani, 2017;Nurhasanah, 2018;Nababan, 2018;Itang and Azzhara, 2018;Anwar and Arifin, 2018;Triana et al, 2018;Rini, 2016;Jahar et al, 2006;Salim, 2006;Yusoff, 2006;Al Arif, 2012;Abu Bakar, 2007;Adamu and Saad, 2015;Adnan and Abu Bakar, 2009;Bidin et al, 2010;Fakhruddin, 2010;Fauziyah, 2011;Khan, 2016;Mahmud and Shah, 2009;Md Salleh, 2015;Noor and Haron, 2011;Samad and Glenn, 2010;Zamzami, 2013;Suprayitno et al, 2017;Farouk et al, 2018;Ummulkhayr et al, 2017;Saad, 2018;Rahman and Martaseli, 2018.…”

Section: Development Of Main Topics Of Zakah Research Discussionmentioning

confidence: 99%

A Review of the Literature on Zakah Between 2003 and 2019

Rini

2020

IJEFI

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This research aimed to critically review literature on the development of Zakah research from 2003 through 2019. This research employed a descriptive method and a qualitative approach. Classification is to be made into 8 categories of research, namely management, poverty, Zakah payment, organizational performance, collection and distribution, tax and Zakah, development and measurement of Zakah, and others. This research found that the topic garnering the most interest was poverty. This is because Zakah would reduce the poverty rate of a country.

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“…Indeed, most places of worship and religious schools are endowed as waqf properties. However, because most economic entities, including farmland, were not under waqf historically, the geographic coverage of awqaf (in terms of land area) remains fairly limited (see Jahar, 2006). This distinguishes the institution from its more pervasive application for economic purposes in some Muslim countries.…”

Section: Usage Of the Waqf In Indonesiamentioning

confidence: 99%

The Institutional Foundations of Religious Politics: Evidence from Indonesia*

Bazzi

Koehler-Derrick

Marx

2019

The Quarterly Journal of Economics

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This article explores the foundations of religious influence in politics and society. We show that an important Islamic institution fostered the entrenchment of Islamism at a critical juncture in Indonesia, the world’s largest Muslim country. In the early 1960s, rural elites transferred large amounts of land into waqf—inalienable charitable trusts in Islamic law—to avoid expropriation by the state. Regions facing a greater threat of expropriation exhibit more prevalent waqf land and Islamic institutions endowed as such, including mosques and religious schools. These endowments provided conservative forces with the capital needed to promote Islamist ideology and mobilize against the secular state. We identify lasting effects of the transfers on the size of the religious sector, electoral support for Islamist parties, and the adoption of local sharia laws. These effects are shaped by greater demand for religion in government but not by greater piety among the electorate. Waqf assets also impose costs on the local economy, particularly in agriculture, where these endowments are associated with lower productivity. Overall, our findings shed new light on the origins and consequences of Islamism.

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The Clash of Muslims and the State: Waqf and Zakat in Post Independence Indonesia

Cited by 10 publications

References 0 publications

A Proposed Framework of Islamic Governance for Awqaf

A Proposed Framework of Islamic Governance for Awqaf

A Review of the Literature on Zakah Between 2003 and 2019

The Institutional Foundations of Religious Politics: Evidence from Indonesia*

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